F I R S T C O R I N T H I A N
S.

CHAP. IX.

In this chapter the apostle seems to answer some
cavils against himself. I. He asserts his apostolical mission and
authority, and gives in his success among them as a testimony to
it, ver. 1, 2. II. He
claims a right to subsist by his ministry, and defends it by
several arguments from natural reason and the Mosaical law, and
asserts it also to be a constitution of Christ, ver. 3-14. III. He shows that he had
willingly waived this privilege and power for their benefit,
ver. 15-18. IV. He
specifies several other things, in which he had denied himself for
the sake of other men's spiritual interest and salvation, ver. 19-23. And, V. Concludes his
argument by showing what animated him to this course, even the
prospect of an incorruptible crown, ver. 24, to the end.

Rights of a Christian
Minister. (a.
d. 57.)

1 Am I not an apostle? am I not free? have I not
seen Jesus Christ our Lord? are not ye my work in the Lord?
2 If I be not an apostle unto others, yet doubtless I am to you:
for the seal of mine apostleship are ye in the Lord.

Blessed Paul, in the work of his ministry,
not only met with opposition from those without, but discouragement
from those within. He was under reproach; false brethren questioned
his apostleship, and were very industrious to lessen his character
and sink his reputation; particularly here at Corinth, a place to
which he had been instrumental in doing much good, and from which
he had deserved well; and yet there were those among them who upon
these heads created him great uneasiness. Note, It is no strange
nor new thing for a minister to meet with very unkind returns for
great good-will to a people, and diligent and successful services
among them. Some among the Corinthians questioned, if they did not
disown, his apostolical character. To their cavils he here answers,
and in such a manner as to set forth himself as a remarkable
example of that self-denial, for the good of others, which he had
been recommending in the former chapter. And, 1. He asserts his
apostolical mission and character: Am I not an apostle? Have I
not seen Jesus Christ our Lord? To be a witness of his
resurrection was one great branch of the apostolical charge. "Now,"
says Paul, "have not I seen the Lord, though not immediately after
his resurrection, yet since his ascent?" See ch. iv. 8. "Am I not free? Have
I not the same commission, and charge, and powers, with the other
apostles? What respect, or honour, or subsistence, can they
challenge, which I am not at liberty to demand as well as they?" It
was not because he had no right to live of the gospel that he
maintained himself with his own hands, but for other reasons. 2. He
offers the success of his ministry among them, and the good he had
done to them, as a proof of his apostleship: "Are not you my
work in the Lord? Through the blessing of Christ on my labours,
have not I raised a church among you? The seal of my apostleship
are you in the Lord. Your conversion by my means is a
confirmation from God of my mission." Note, The ministers of Christ
should not think it strange to be put upon the proof of their
ministry by some who have had experimental evidence of the power of
it and the presence of God with it. 3. He justly upbraids the
Corinthians with their disrespect: "Doubtless, if I am not an
apostle to others, I am so to you, v. 2. I have laboured so long, and with
so much success, among you, that you, above all others, should own
and honour my character, and not call it in question." Note, It is
no new thing for faithful ministers to meet with the worst
treatment where they might expect the best. This church at Corinth
had as much reason to believe, and as little reason to question,
his apostolical mission, as any; they had as much reason, perhaps
more than any church, to pay him respect. He had been instrumental
in bringing them to the knowledge and faith of Christ; he laboured
long among them, nearly two years, and he laboured to good purpose,
God having much people among them. See Acts xviii. 10, 11. It was aggravated
ingratitude for this people to call in question his authority.

Rights of a Christian
Minister. (a.
d. 57.)

3 Mine answer to them that do examine me is
this, 4 Have we not power to eat and to drink? 5 Have
we not power to lead about a sister, a wife, as well as other
apostles, and as the brethren of the Lord, and Cephas?
6 Or I only and Barnabas, have not we power to forbear
working? 7 Who goeth a warfare any time at his own charges?
who planteth a vineyard, and eateth not of the fruit thereof? or
who feedeth a flock, and eateth not of the milk of the flock?
8 Say I these things as a man? or saith not the law the same
also? 9 For it is written in the law of Moses, Thou shalt
not muzzle the mouth of the ox that treadeth out the corn. Doth God
take care for oxen? 10 Or saith he it altogether for
our sakes? For our sakes, no doubt, this is written: that he
that ploweth should plow in hope; and that he that thresheth in
hope should be partaker of his hope. 11 If we have sown unto
you spiritual things, is it a great thing if we shall reap
your carnal things? 12 If others be partakers of this
power over you, are not we rather? Nevertheless we have not
used this power; but suffer all things, lest we should hinder the
gospel of Christ. 13 Do ye not know that they which minister
about holy things live of the things of the temple? and they
which wait at the altar are partakers with the altar? 14
Even so hath the Lord ordained that they which preach the gospel
should live of the gospel.

Having asserted his apostolical authority,
he proceeds to claim the rights belonging to his office, especially
that of being maintained by it.

I. These he states, v. 3-6. "My answer to those that
do examine me (that is, enquire into my authority, or the
reasons of my conduct, if I am an apostle) is this: Have we not
power to eat and drink (v.
4), or a right to maintenance? Have we not power to
lead about a sister, a wife, as well as other apostles, and the
brethren of the Lord, and Cephas; and, not only to be
maintained ourselves, but have them maintained also?" Though Paul
was at that time single, he had a right to take a wife when he
pleased, and to lead her about with him, and expect a maintenance
for her, as well as himself, from the churches. Perhaps Barnabas
had a wife, as the other apostles certainly had, and led them about
with them. For that a wife is here to be understood by the
sister-woman~adelphen gynaika, is plain from
this, that it would have been utterly unfit for the apostles to
have carried about women with them unless they were wives. The word
implies that they had power over them, and could require their
attendance on them, which none could have over any but wives or
servants. Now the apostles, who worked for their bread, do not seem
to have been in a capacity to buy or have servants to carry with
them. Not to observe that it would have raised suspicion to have
carried about even women-servants, and much more other women to
whom they were not married, for which the apostles would never give
any occasion. The apostle therefore plainly asserts he had a right
to marry as well as other apostles, and claim a maintenance for his
wife, nay, and his children too, if he had any, from the churches,
without labouring with his own hands to procure it. Or I only
and Barnabas, have not we power to for bear working? v. 6. In short, the apostle
here claims a maintenance from the churches, both for him and his.
This was due from them, and what he might claim.

II. He proceeds, by several arguments, to
prove his claim. 1. From the common practice and expectations of
mankind. Those who addict and give themselves up to any way of
business in the world expect to live out of it. Soldiers expect to
be paid for their service. Husbandmen and shepherds expect to get a
livelihood out of their labours. If they plant vineyards, and dress
and cultivate them, it is with expectation of fruit; if they feed a
flock, it is with the expectation of being fed and clothed by it!
Who goeth a warfare at any time at his own charge? Who planteth
a vineyard, and eateth not the fruit thereof? Who feedeth a flock,
and eateth not the milk thereof? v. 7-9. Note, It is very natural, and
very reasonable, for ministers to expect a livelihood out of their
labours. 2. He argues it out of the Jewish law: Say I these
things as a man? Or saith not the law the same also? v. 8. Is this merely a dictate
of common reason and according to common usage only? No, it is also
consonant to the old law. God had therein ordered that the ox
should not be muzzled while he was treading out the corn, nor
hindered from eating while he was preparing the corn for man's use,
and treading it out of the ear. But this law was not chiefly given
out of God's regard to oxen, or concern for them, but to teach
mankind that all due encouragement should be given to those who are
employed by us, or labouring for our good—that the labourers
should taste of the fruit of their labours. Those who plough
should plough in hope; and those who thresh in hope should be
partakers of their hope, v.
10. The law saith this about oxen for our sakes. Note,
Those that lay themselves out to do our souls good should not have
their mouths muzzled, but have food provided for them. 3. He argues
from common equity: If we have sown unto you spiritual things,
is it a great thing if we shall reap your carnal things? What
they had sown was much better than they expected to reap. They had
taught them the way to eternal life, and laboured heartily to put
them in possession of it. It was no great matter, surely, while
they were giving themselves up to this work, to expect a support of
their own temporal life. They had been instruments of conveying to
them the greater spiritual blessings; and had they no claim to as
great a share in their carnal things as was necessary to subsist
them? Note, Those who enjoy spiritual benefits by the ministry of
the word should not grudge a maintenance to such as are employed in
this work. If they have received a real benefit, one would think
they could not grudge them this. What, get so much good by them,
and yet grudge to do so little good to them! Is this grateful or
equitable? 4. He argues from the maintenance they afforded others:
"If others are partakers of this power over you, are not we
rather? You allow others this maintenance, and confess their
claim just; but who has so just a claim as I from the church of
Corinth? Who has given greater evidence of the apostolic mission?
Who had laboured so much for your good, or done like service among
you?" Note, Ministers should be valued and provided for according
to their worth. "Nevertheless," says the apostle, "we
have not used this power; but suffer all things, lest we should
hinder the gospel of Christ. We have not insisted on our right,
but have rather been in straits to serve the interests of the
gospel, and promote the salvation of souls." He renounced his
right, rather than by claiming it he would hinder his success. He
denied himself, for fear of giving offence; but asserted his right
lest his self-denial should prove prejudicial to the ministry.
Note, He is likely to plead most effectually for the rights of
others who shows a generous disregard to his own. It is plain, in
this case, that justice, and not self-love, is the principle by
which he is actuated. 5. He argues from the old Jewish
establishment: "Do you not know that those who minister about
holy things live of the things of the temple, and those who wait at
the altar are partakers with the altar? v. 13. And, if the Jewish priesthood
was maintained out of the holy things that were then offered, shall
not Christ's ministers have a maintenance out of their ministry? Is
there not as much reason that we should be maintained as they?" He
asserts it to be the institution of Christ: "Even so hath the
Lord ordained that those who preach the gospel should live of the
gospel (v. 14),
should have a right to a maintenance, though not bound to demand
it, and insist upon it." It is the people's duty to maintain their
minister, by Christ's appointment, though it be not a duty bound on
every minister to call for or accept it. He may waive his right, as
Paul did, without being a sinner; but those transgress an
appointment of Christ who deny or withhold it. Those who preach the
gospel have a right to live by it; and those who attend on their
ministry, and yet take no thought about their subsistence, fail
very much in their duty to Christ, and respect owing to them.

The Apostle's Devotedness. (a.
d. 57.)

15 But I have used none of these things: neither
have I written these things, that it should be so done unto me: for
it were better for me to die, than that any man should make
my glorying void. 16 For though I preach the gospel, I have
nothing to glory of: for necessity is laid upon me; yea, woe is
unto me, if I preach not the gospel! 17 For if I do this
thing willingly, I have a reward: but if against my will, a
dispensation of the gospel is committed unto me. 18
What is my reward then? Verily that, when I preach the
gospel, I may make the gospel of Christ without charge, that I
abuse not my power in the gospel.

Here he tells them that he had,
notwithstanding, waived his privilege, and lays down his reason for
doing it.

I. He tells them that he had neglected to
claim his right in times past: I have used none of these
things, v. 15.
He neither ate nor drank himself at their cost, nor led about a
wife to be maintained by them, nor forbore working to maintain
himself. From others he received a maintenance, but not from them,
for some special reasons. Nor did he write this to make his claim
now. Though he here asserts his right, yet he does not claim his
due; but denies himself for their sakes, and the gospel.

II. We have the reason assigned of his
exercising this self-denial. He would not have his glorying made
void: It were better for his to die than that any man should
make his glorying void, v.
15. This glorying did imply nothing in it of boasting,
or self-conceit, or catching at applause, but a high degree of
satisfaction and comfort. It was a singular pleasure to him to
preach the gospel without making it burdensome; and he was resolved
that among them he would not lose this satisfaction. His advantages
for promoting the gospel were his glory, and he valued them above
his rights, or his very life: Better were it for him to die than
to have his glorying made void, than to have it justly said
that he preferred his wages to his work. No, he was ready to deny
himself for the sake of the gospel. Note, It is the glory of a
minister to prefer the success of his ministry to his interest, and
deny himself, that he may serve Christ, and save souls. Not that in
so doing he does more than he ought; he is still acting within the
bounds of the law of charity. But he acts upon truly noble
principles, he brings much honour to God in so doing; and those
that honour him he will honour. It is what God will approve and
commend, what a man may value himself for and take comfort in,
though he cannot make a merit of it before God.

III. He shows that this self-denial was
more honourable in itself, and yielded him much more content and
comfort, than his preaching did: "Though I preach the gospel, I
have nothing whereof to glory; for necessity is laid upon me; yea,
woe is unto me, if I preach not the gospel, v. 16. It is my charge, my business;
it is the work for which I am constituted an apostle, ch. i. 17. This is a duty
expressly bound upon me. It is not in any degree a matter of
liberty. Necessity is upon me. I am false and unfaithful to
my trust, I break a plain and express command, and woe be to me,
if I do not preach the gospel." Those who are set apart to the
office of the ministry have it in charge to preach the gospel. Woe
be to them if they do not. From this none is excepted. But it is
not given in charge to all, nor any preacher of the gospel, to do
his work gratis, to preach and have no maintenance out of it. It is
not said, "Woe be to him if he do not preach the gospel, and yet
maintain himself." In this point he is more at liberty. It may be
his duty to preach at some seasons, and under some circumstances,
without receiving a maintenance for it; but he has, in the general,
a right to it, and may expect it from those among whom he labours.
When he renounces this right for the sake of the gospel and the
souls of men, though he does not supererogate, yet he denies
himself, waives his privilege and right; he does more than his
charge and office in general, and at all times, obliges him to. Woe
be to him if he do not preach the gospel; but it may sometimes be
his duty to insist on his maintenance for so doing, and whenever he
forbears to claim it he parts with his right, though a man may
sometimes be bound to do so by the general duties of love to God
and charity to men. Note, It is a high attainment in religion to
renounce our own rights for the good of others; this will entitle
to a peculiar reward from God. For,

IV. The apostle here informs us that doing
our duty with a willing mind will meet with a gracious recompence
from God: If I do this thing, that is, either preach the
gospel or take no maintenance, willingly, I have a reward.
Indeed, it is willing service only that is capable of reward from
God. It is not the bare doing of any duty, but the doing of it
heartily (that is, willingly and cheerfully) that God has promised
to reward. Leave the heart out of our duties, and God abhors them:
they are but the carcasses, without the life and spirit, of
religion. Those must preach willingly who would be accepted of God
in this duty. They must make their business a pleasure, and not
esteem it a drudgery. And those who, out of regard to the honour of
God or good of souls, give up their claim to a maintenance, should
do this duty willingly, if they would be accepted in it or rewarded
for it. But whether the duty of the office be done willingly or
with reluctance, whether the heart be in it or averse from it, all
in office have a trust and charge from God, for which they must be
accountable. Ministers have a dispensation of the gospel, or
stewardship—oikonomia (Luke xvi. 2), committed to them. Note,
Christ's willing servants shall not fail of a recompence, and that
proportioned to their fidelity, zeal, and diligence; and his
slothful and unwilling servants shall all be called to an account.
Taking his name, and professing to do his business, will make men
accountable at his bar. And how sad an account have slothful
servants to give!

V. The apostle sums up the argument, by
laying before them the encouraging hope he had of a large
recompence for his remarkable self-denial: What is my reward
then? v. 18.
What is it I expect a recompence from God for? That when I
preach the gospel I may make it without charge, that I abuse not my
power in the gospel. Or, "not so to claim my rights as to make
them destroy the great intentions and ends of my office, but
renounce them for the sake of these." It is an abuse of power to
employ it against the very ends for which it is given. And the
apostle would never use his power, or privilege of being maintained
by his ministry, so as to frustrate the ends of it, but would
willingly and cheerfully deny himself for the honour of Christ and
the interest of souls. That ministers who follows his example may
have cheerful expectations of a full recompence.

The Apostle's Devotedness. (a.
d. 57.)

19 For though I be free from all men, yet
have I made myself servant unto all, that I might gain the more.
20 And unto the Jews I became as a Jew, that I might gain
the Jews; to them that are under the law, as under the law, that I
might gain them that are under the law; 21 To them that are
without law, as without law, (being not without law to God, but
under the law to Christ,) that I might gain them that are without
law. 22 To the weak became I as weak, that I might gain the
weak: I am made all things to all men, that I might by all
means save some. 23 And this I do for the gospel's sake,
that I might be partaker thereof with you.

The apostle takes occasion from what he had
before discoursed to mention some other instances of his
self-denial and parting with his liberty for the benefit of
others.

I. He asserts his liberty (v. 19): Though I be free
from all men. He was free-born, a citizen of Rome. He was in
bondage to none, nor depended upon any for his subsistence; yet
he made himself a servant to all, that he might gain the more.
He behaved as a servant; he laboured for their good as a servant;
he was careful to please, as a servant to his master; he acted in
many cases as if he had no privileges; and this that he might gain
the more, or make the more converts to Christianity. He made
himself a servant, that they might be made free.

II. He specifies some particulars wherein
he made himself a servant to all. He accommodated himself to all
sorts of people. 1. To the Jews, and those under the law, he
became a Jew, and as under the law, to gain them. Though he
looked on the ceremonial law as a yoke taken off by Christ, yet in
many instances he submitted to it, that he might work upon the
Jews, remove their prejudices, prevail with them to hear the
gospel, and win them over to Christ. 2. To those that are
without the law as without law that is, to the Gentiles,
whether converted to the Christian faith or not. In innocent things
he could comply with people's usages or humours for their
advantage. He would reason with the philosophers in their own way.
And, as to converted Gentiles, he behaved among them as one that
was not under the bondage of the Jewish laws, as he had asserted
and maintained concerning them, though he did not act as a lawless
person, but as one who was bound by the laws of Christ. He would
transgress no laws of Christ to please or humour any man; but he
would accommodate himself to all men, where he might do it
lawfully, to gain some. Paul was the apostle of the Gentiles, and
so, one would have thought, might have excused himself from
complying with the Jews; and yet, to do them good, and win them
over to Christ, he did, in innocent things, neglect the power he
had to do otherwise, and conformed to some of their usages and
laws. And though he might, by virtue of that character, have
challenged authority over the Gentiles, yet he accommodated
himself, as much as he innocently might, to their prejudices and
ways of thinking. Doing good was the study and business of his
life; and, so that he might reach this end, he did not stand on
privileges and punctilios. 3. To the weak he became as weak,
that he might gain the weak, v. 22. He was willing to make the best
of them. He did not despise nor judge them, but became as one of
them, forbore to use his liberty for their sake, and was careful to
lay no stumbling-block in their way. Where any, through the
weakness of their understanding, or the strength of their
prejudices, were likely to fall into sin, or fall off from the
gospel into heathen idolatry, through his use of his liberty, he
refrained himself. He denied himself for their sakes, that he might
insinuate into their affections, and gain their souls. In short,
he became all things to all men, that he might by all means
(all lawful means) gain some. He would not sin against God
to save the soul of his neighbour, but he would very cheerfully and
readily deny himself. The rights of God he could not give up, but
he might resign his own, and he very often did so for the good of
others.

III. He assigns his reason for acting in
this manner (v. 23):
This I do for the gospel's sake, and that I may be partaker
thereof with you; that is, for the honour of Christ, whose the
gospel is, and for the salvation of souls, for which it was
designed, and that he and they might communicate in the privileges
of it, or partake together of them. For these ends did he thus
condescend, deny himself as to his liberty, and accommodate himself
to the capacities and usages of those with whom he had to do, where
he lawfully might. Note, A heart warmed with zeal for God, and
breathing after the salvation of men, will not plead and insist
upon rights and privileges in bar to this design. Those manifestly
abuse their power in the gospel who employ it not to edification
but destruction, and therefore breathe nothing of its spirit.

The Apostle's Devotedness. (a.
d. 57.)

24 Know ye not that they which run in a race run
all, but one receiveth the prize? So run, that ye may obtain.
25 And every man that striveth for the mastery is temperate
in all things. Now they do it to obtain a corruptible crown;
but we an incorruptible. 26 I therefore so run, not as
uncertainly; so fight I, not as one that beateth the air: 27
But I keep under my body, and bring it into subjection: lest
that by any means, when I have preached to others, I myself should
be a castaway.

In these verses the apostle hints at the
great encouragement he had to act in this manner. He had a glorious
prize, an incorruptible crown, in view. Upon this head he compares
himself to the racers and combatants in the Isthmian games, an
allusion well known to the Corinthians, because they were
celebrated in their neighbourhood: "Know you not that those who
run in a race run all, but one obtaineth the prize? v. 24. All run at your games,
but only one gets the race and wins the crown." And here,

I. He excites them to their duty: "So
run that you may obtain. It is quite otherwise in the Christian
race than in your races; only one wins the prize in them. You may
all run so as to obtain. You have great encouragement, therefore,
to persist constantly, and diligently, and vigorously, in your
course. There is room for all to get the prize. You cannot fail if
you run well. Yet there should be a noble emulation; you should
endeavour to outdo one another. And it is a glorious contest who
shall get first to heaven, or have the best rewards in that blessed
world. I make it my endeavour to run; so do you, as you see me go
before you." Note, It is the duty of Christians to follow their
ministers closely in the chase of eternal glory, and the honour and
duty of ministers to lead them in the way.

II. He directs them in their course, by
setting more fully to view his own example, still carrying on the
allusion. 1. Those that ran in their games were kept to a set diet:
"Every man that strives for the mastery is temperate in all
things, v. 23.
The fighters and wrestlers in your exercises are kept to strict
diet and discipline; nay, they keep themselves to it. They do not
indulge themselves, but restrain themselves from the food they eat
and so from the liberties they use on other occasions. And should
not Christians much more abridge themselves of their liberty, for
so glorious an end as winning the race, and obtaining the prize set
before them? They used a very spare diet, and course food, and
denied themselves much, to prepare for their race and combat; so do
I; so should you, after my example. It is hard if, for the heavenly
crown, you cannot abstain from heathen sacrifices." 2. They were
not only temperate, but inured themselves to hardships. Those who
fought with one another in these exercises prepared themselves by
beating the air, as the apostle calls it, or by throwing out their
arms, and thereby inuring themselves, beforehand, to deal about
their blows in close combat, or brandish them by way of flourish.
There is no room for any such exercise in the Christian warfare.
Christians are ever in close combat. There enemies make fierce and
hearty opposition, and are ever at hand; and for this reason they
must lay about them in earnest, and never drop the contest, nor
flag and faint in it. They must fight, not as those that beat the
air, but must strive against their enemies with all their might.
One enemy the apostle here mentions, namely, the body; this must be
kept under, beaten black and blue, as the combatants were in these
Grecian games, and thereby brought into subjection. By the body we
are to understand fleshly appetites and inclinations. These the
apostle set himself to curb and conquer, and in this the
Corinthians were bound to imitate him. Note, Those who would aright
pursue the interests of their souls must beat down their bodies,
and keep them under. They must combat hard with fleshly lusts, and
not indulge a wanton appetite, and long for heathenish sacrifices,
nor eat them, to please their flesh, at the hazard of their
brethren's souls. The body must be made to serve the mind, not
suffered to lord over it.

III. The apostle presses this advice on the
Corinthians by proper arguments drawn from the same contenders. 1.
They take pains, and undergo all those hardships, to obtain a
corruptible crown (v.
25), but we an incorruptible. Those who conquered
in these games were crowned only with the withering leaves or
boughs of trees, of olive, bays, or laurel. But Christians have an
incorruptible crown in view, a crown of glory that never fadeth
away, an inheritance incorruptible, reserved in heaven for them.
And would they yet suffer themselves to be outdone by these racers
or wrestlers? Can they use abstinence in diet, exert themselves in
racing, expose their bodies to so much hardship in a combat, who
have no more in view than the trifling huzzas of a giddy multitude,
or a crown of leaves? And shall not Christians, who hope for the
approbation of the sovereign Judge, and a crown of glory from his
hands, stretch forward in the heavenly race, and exert themselves
in beating down their fleshly inclinations, and the strong-holds of
sin? 2. The racers in these games run at uncertainty. All run, but
one receives the prize, v.
24. Every racer, therefore, is at a great uncertainty
whether he shall win it or no. But the Christian racer is at no
such uncertainty. Every one may run here so as to obtain; but then
he must run within the lines, he must keep to the path of duty
prescribed, which, some think, is the meaning of running not as
uncertainly, v.
26. He who keeps within the limits prescribed, and keeps
on in his race, will never miss his crown, though others may get
theirs before him. And would the Grecian racers keep within their
bounds, and exert themselves to the very last, when one only could
win, and all must be uncertain which that one would be? And shall
not Christians be much more exact and vigorous when all are sure of
a crown when they come to the end of their race? 3. He sets before
himself and them the danger of yielding to fleshly inclinations,
and pampering the body and its lusts and appetites: I keep my
body under, lest that by any means, when I have preached to others,
I myself should be a cast-away (v. 27), rejected, disapproved,adokimos, one to whom the
brabeutes—the judge or umpire of the
race, will not decree the crown. The allusion to the games runs
through the whole sentence. Note, A preacher of salvation may yet
miss it. He may show others the way to heaven, and never get
thither himself. To prevent this, Paul took so much pains in
subduing and keeping under bodily inclinations, lest by any means
he himself, who had preached to others, should yet miss the crown,
be disapproved and rejected by his sovereign Judge. A holy fear of
himself was necessary to preserve the fidelity of an apostle; and
how much more necessary is it to our preservation? Note, Holy fear
of ourselves, and not presumptuous confidence, is the best security
against apostasy from God, and final rejection by him.